אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל כְּבָר אָמְרוּ רַבּוֹתֵינוּ (תו"כ ריש הפרשה) שֶׁהַפָּרָשָׁה הַזּוֹ נֶאֶמְרָה בְּהַקְהֵל מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְּלוּיִין בָּהּ, וְזֶה טַעַם "אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל". אֲבָל הֻזְכְּרָה כָּאן בְּתוֹרַת הַכֹּהֲנִים מִפְּנֵי שֶׁיְּדַבֵּר בָּהּ עַל קָרְבַּן הַשְּׁלָמִים, וּמִפְּנֵי שֶׁיַּזְכִּיר בָּהּ הַמִּשְׁפָּט שֶׁיְּצַוֶּה לַעֲשׂוֹת בְּעוֹשֵׂי הַתּוֹעֵבוֹת הַנִּזְכָּרוֹת. וְהָעֲרָיוֹת וְהַתּוֹעֵבוֹת הֻזְכְּרוּ בַּסֵּפֶר הַזֶּה מִפְּנֵי הַטַּעַם שֶׁכָּתַבְנוּ בִּתְחִלַּת הַסֵּפֶר: SPEAK UNTO ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL. Our Rabbis have already said1Torath Kohanim at beginning of Seder Kedoshim. Quoted also in Rashi. that this section was addressed to the full assembly [of all Israel] because most of the fundamental principles of the Torah are dependent on it,2Mizrachi on Rashi offers two explanations of this text: (a) Since the laws of this chapter are so fundamental, it was necessary for all the congregation to be present, so that if a doubt arises in anyone’s mind as to precisely what Moses said, the other people can easily clarify it to him, which would not have been the case if the laws of this section were not declared to the full assembly. (b) Since these laws are so fundamental, men, women, and children were all present when Moses addressed them, whereas in the other sections of the Torah only the elders and the men were present. this being the reason for the expression, speak unto all the congregation of the children of Israel. This section, however, was mentioned here in [the book of] Torath Kohanim3Literally: “the Law of the Priests,” which is another name for the Book of Vayikra, or Leviticus. In other words, since the laws of this section are so fundamental to the entire congregation of Israel, why were they placed in the book which is essentially devoted to the laws of the priests and the offerings? The answer follows in the text. because it contains laws concerning the thanks-offering,4The Tur, quoting the language of Ramban, writes: “peace-offerings.” That is correct, since the following verses [5-8] refer only to the peace-offerings, and not the thanks-offering. There are important differences between them. A thanks-offering may be eaten only on the same day that it was slaughtered until midnight, whilst a peace-offering could be eaten for two days and the intervening night. Therefore Verses 6 and 7, speaking of permission to eat the offering for two days, could not possibly refer to the thanks-offering. and also because it states the punishments5Further, Chapter 20. He commanded us to execute on those who do the abominable deeds mentioned [in the preceding sections], as well as [those for] the forbidden sexual relationships. These subjects have been included in this book [of Torath Kohanim] for the reason that we have written at the beginning of this book.6See Ramban’s introduction to this book where he writes: “As a result of mentioning these laws, He warned afterwards about forbidden sexual relationships etc.”
קְדוֹשִׁים תִּהְיוּ הֱווּ פְּרוּשִׁים מִן הָעֲרָיוֹת וּמִן הָעֲבֵרָה, שֶׁכָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶּדֶר עֶרְוָה אַתָּה מוֹצֵא קְדֻשָּׁה, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא י"ט:ב'). אֲבָל בְּתוֹרַת כֹּהֲנִים (פרשה א ב) רָאִיתִי סְתָם, פְּרוּשִׁים תִּהְיוּ. וְכֵן שָׁנוּ שָׁם (שמיני פרק יב ג), "וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי", כְּשֵׁם שֶׁאֲנִי קָדוֹשׁ כָּךְ אַתֶּם תִּהְיוּ קְדוֹשִׁים, כְּשֵׁם שֶׁאֲנִי פָּרוּשׁ כָּךְ אַתֶּם תִּהְיוּ פְּרוּשִׁים. וּלְפִי דַּעְתִּי אֵין הַפְּרִישׁוּת הַזּוֹ לִפְרֹשׁ מִן הָעֲרָיוֹת כְּדִבְרֵי הָרַב, אֲבָל הַפְּרִישׁוּת הִיא הַמֻּזְכֶּרֶת בְּכָל מָקוֹם בַּתַּלְמוּד שֶׁבְּעָלֶיהָ נִקְרָאִים "פְּרוּשִׁים". וְהָעִנְיָן כִּי הַתּוֹרָה הִזְהִירָה בָּעֲרָיוֹת וּבַמַּאֲכָלִים הָאֲסוּרִים, וְהִתִּירָה הַבִּיאָה אִישׁ בְּאִשְׁתּוֹ וַאֲכִילַת הַבָּשָׂר וְהַיַּיִן. א"כ יִמְצָא בַּעַל הַתַּאֲוָה מָקוֹם לִהְיוֹת שָׁטוּף בְּזִמַּת אִשְׁתּוֹ אוֹ נָשָׁיו הָרַבּוֹת, וְלִהְיוֹת בְּסֹבְאֵי יָיִן בְּזֹלֲלֵי בָשָׂר לָמוֹ, וִידַבֵּר כִּרְצוֹנוֹ בְּכָל הַנְּבָלוֹת, שֶׁלֹּא הֻזְכַּר אִסּוּר זֶה בַּתּוֹרָה, וְהִנֵּה יִהְיֶה נָבָל בִּרְשׁוּת הַתּוֹרָה. לְפִיכָךְ בָּא הַכָּתוּב אַחֲרֵי שֶׁפֵּרֵט הָאִסּוּרִים שֶׁאָסַר אוֹתָם לְגַמְרֵי, וְצִוָּה בְּדָבָר כְּלָלִי - שֶׁנִּהְיֶה פְּרוּשִׁים מִן הַמֻּתָּרוֹת: יְמַעֵט בַּמִּשְׁגָּל, כְּעִנְיָן שֶׁאָמְרוּ (ברכות כב) שֶׁלֹּא יִהְיוּ תַּלְמִידֵי חֲכָמִים מְצוּיִין אֵצֶל נְשׁוֹתֵיהֶן כַּתַּרְנְגֹלִין, וְלֹא יְשַׁמֵּשׁ אֶלָּא כְּפִי הַצָּרִיךְ בְּקִיּוּם הַמִּצְוָה מִמֶּנּוּ; וִיקַדֵּשׁ עַצְמוֹ מִן הַיַּיִן בְּמִעוּטוֹ, כְּמוֹ שֶׁקָּרָא הַכָּתוּב (במדבר ו ה) הַנָּזִיר - "קָדוֹשׁ", וְיִזְכֹּר הָרָעוֹת הַנִּזְכָּרוֹת מִמֶּנּוּ בַּתּוֹרָה (בראשית ט כא) בְּנֹחַ וּבְלוֹט; וְכֵן יַפְרִישׁ עַצְמוֹ מִן הַטֻּמְאָה, אע"פ שֶׁלֹּא הֻזְהַרְנוּ מִמֶּנָּה בַּתּוֹרָה, כְּמוֹ שֶׁהִזְכִּירוּ (חגיגה יח), בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁים, וּכְמוֹ שֶׁנִּקְרָא הַנָּזִיר "קָדוֹשׁ" (במדבר ו ח) בְּשָׁמְרוֹ מִטֻּמְאַת הַמֵּת גַּם כֵּן; וְגַם יִשְׁמֹר פִּיו וּלְשׁוֹנוֹ מֵהִתְגָּאֵל בְּרִבּוּי הָאֲכִילָה הַגַּסָּה וּמִן הַדִּבּוּר הַנִּמְאָס, כְּעִנְיָן שֶׁהִזְכִּיר הַכָּתוּב (ישעיהו ט טז) "וְכָל פֶּה דֹּבֵר נְבָלָה", וִיקַדֵּשׁ עַצְמוֹ בָּזֶה עַד שֶׁיַּגִּיעַ לַפְּרִישׁוּת, כְּמָה שֶׁאָמְרוּ עַל רַבִּי חִיָּא שֶׁלֹּא שָׂח שִׂיחָה בְּטֵלָה מִיָּמָיו. בְּאֵלּוּ וּבְכַיּוֹצֵא בָּהֶן בָּאָה הַמִּצְוָה הַזֹּאת הַכְּלָלִית, אַחֲרֵי שֶׁפֵּרֵט כָּל הָעֲבֵרוֹת שֶׁהֵן אֲסוּרוֹת לְגַמְרֵי, עַד שֶׁיִּכָּנֵס בִּכְלַל זֹאת הַצַּוָּאָה הַנְּקִיּוּת בְּיָדָיו וְגוּפוֹ, כְּמוֹ שֶׁאָמְרוּ (ברכות נג) "וְהִתְקַדִּשְׁתֶּם" אֵלּוּ מַיִם רִאשׁוֹנִים, "וִהְיִיתֶם קְדֹשִׁים" אֵלּוּ מַיִם אַחֲרוֹנִים, "כִּי קָדוֹשׁ" זֶה שֶׁמֶן עָרֵב. כִּי אע"פ שֶׁאֵלּוּ מִצְוֹת מִדִּבְרֵיהֶם, עִקַּר הַכָּתוּב בְּכַיּוֹצֵא בָּזֶה יַזְהִיר שֶׁנִּהְיֶה נְקִיִּים וּטְהוֹרִים וּפְרוּשִׁים מֵהֲמוֹן בְּנֵי אָדָם, שֶׁהֵם מְלַכְלְכִים עַצְמָם בַּמֻּתָּרוֹת וּבַכִּעוּרִים. וְזֶה דֶּרֶךְ הַתּוֹרָה לִפְרֹט וְלִכְלֹל בְּכַיּוֹצֵא בָּזֶה, כִּי אַחֲרֵי אַזְהָרַת פְּרָטֵי הַדִּינִין בְּכָל מַשָּׂא וּמַתָּן שֶׁבֵּין בְּנֵי אָדָם, לֹא תִּגְנֹב וְלֹא תִּגְזֹל וְלֹא תּוֹנוּ וּשְׁאָר הָאַזְהָרוֹת, אָמַר בִּכְלָל "וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב" (דברים ו יח), שֶׁיַּכְנִיס בַּעֲשֵׂה הַיֹּשֶׁר וְהַהַשְׁוָיָה וְכָל לִפְנִים מִשּׁוּרַת הַדִּין לִרְצוֹן חֲבֵרָיו, כַּאֲשֶׁר אֲפָרֵשׁ (שם) בְּהַגִּיעִי לִמְקוֹמוֹ בִּרְצוֹן הקב"ה. וְכֵן בְּעִנְיַן הַשַּׁבָּת, אָסַר הַמְּלָאכוֹת בְּלָאו וְהַטְּרָחִים בַּעֲשֵׂה כְּלָלִי, שֶׁנֶּאֱמַר "תִּשְׁבֹּת", וְעוֹד אֲפָרֵשׁ זֶה (רמב"ן על ויקרא כ"ג:כ"ד) בע"ה: YE SHALL BE HOLY. “Abstain from the forbidden sexual relationships [mentioned in the preceding section] and from [other] sin,7So explained in Gur Aryeh on Rashi. because wherever you find [in the Torah] a warning to guard against immorality, you find the mention of ‘holiness.’” This is Rashi’s language. But in the Torath Kohanim I have seen it mentioned without any qualification [i.e., without any particular reference to immorality, as Rashi expressed it], saying:8Torath Kohanim, at beginning of Seder Kedoshim. “Be self-restraining.” Similarly, the Rabbis taught there:9Ibid., Shemini 12:4. “And ye shall sanctify yourselves, and be ye holy, for I am Holy.10Above, 11:44. Just as I am Holy, so be you holy. Just as I am Pure, so be you pure.” And in my opinion, this abstinence does not refer only to restraint from acts of immorality, as the Rabbi [Rashi] wrote, but it is rather the self-control mentioned throughout the Talmud, which confers upon those who practice it the name of P’rushim (Pharisees), [literally: “those who are separated” from self-indulgence, as will be explained, or those who practice self-restraint]. The meaning thereof is as follows: The Torah has admonished us against immorality and forbidden foods, but permitted sexual intercourse between man and his wife, and the eating of [certain] meat and wine. If so, a man of desire could consider this to be a permission to be passionately addicted to sexual intercourse with his wife or many wives, and be among winebibbers, among gluttonous eaters of flesh,11Proverbs 23:20 and speak freely all profanities, since this prohibition has not been [expressly] mentioned in the Torah, and thus he will become a sordid person within the permissible realm of the Torah! Therefore, after having listed the matters which He prohibited altogether, Scripture followed them up by a general command that we practice moderation even in matters which are permitted, [such as in the following]: One should minimize sexual intercourse, similar to that which the Rabbis have said,12Berachoth 22 a. “So that the disciples of the Sages should not be found together with their wives as often as the hens,” and he should not engage in it except as required in fulfillment of the commandment thereof. He should also sanctify himself [to self-restraint] by using wine in small amounts, just as Scripture calls a Nazirite “holy” [for abstaining from wine and strong drink],13Numbers 6:8. and he should remember the evils which the Torah mentioned as following from [drinking wine] in the cases of Noah14Genesis 9:21. and Lot.15Ibid., 19:33. Similarly, he should keep himself away from impurity [in his ordinary daily activity], even though we have not been admonished against it in the Torah, similar to that which the Rabbis have said:16Chagigah 18 b. “For the P’rushim (Pharisees), the clothes of the unlearned are considered as if trodden upon by a zav” [or zavah — a man or woman having suffered a flux], and just as the Nazirite is called “holy” because of guarding himself from the impurity of the dead.17Numbers 6:6-7. Likewise he should guard his mouth and tongue from being defiled by excessive food and by lewd talk, similar to what Scripture states, and every mouth speaketh wantonness,18Isaiah 9:16. and he should purify himself in this respect until he reaches the degree known as [complete] “self-restraint,” as the Rabbis said concerning Rabbi Chiya,19See my Hebrew commentary p. 116, for different personalities to whom this character trait has been ascribed in Rabbinic sources. I have not found a clear source for Ramban’s version here. that never in his life did he engage in unnecessary talk. It is with reference to these and similar matters that this general commandment [Ye shall be holy] is concerned, after He had enumerated all individual deeds which are strictly forbidden, so that cleanliness of hands and body, are also included in this precept, just like the Rabbis have said:20Berachoth 53 b. “And ye shall sanctify yourselves.10Above, 11:44. This refers to the washing of hands before meals. And be ye holy.10Above, 11:44. This refers to the washing of hands after meals [before the reciting of grace]. For I am holy — this alludes to the spiced oil” [with which they used to rub their hands after a meal]. For although these [washings and perfuming of the hands] are commandments of Rabbinic origin, yet Scripture’s main intention is to warn us of such matters, that we should be [physically] clean and [ritually] pure, and separated from the common people who soil themselves with luxuries and unseemly things. And such is the way of the Torah, that after it lists certain specific prohibitions, it includes them all in a general precept. Thus after warning with detailed laws regarding all business dealings between people, such as not to steal or rob or to wrong21Further, 25:17. one another, and other similar prohibitions, He said in general, And thou shalt do that which is right and good,22Deuteronomy 6:18. thus including under a positive commandment the duty of doing that which is right and of agreeing to a compromise [when not to do so would be inequitable]; as well as all requirements to act “beyond” the line of justice [i.e., to be generous in not insisting upon one’s rights as defined by the strict letter of the law, but to agree to act “beyond” that line of the strict law] for the sake of pleasing one’s fellowman, as I will explain when I reach there [that verse], with the will of the Holy One, blessed be He. Similarly in the case of the Sabbath, He prohibited doing certain classes of work by means of a negative commandment,23Exodus 20:10. and painstaking labors [not categorized as “work,” such as transferring heavy loads in one’s yard from one place to another, etc.] He included under a general positive commandment, as it is said, but on the seventh day thou shalt rest.24Ibid., 23:12. I will yet explain this25See further, 23:24. with the help of G-d.
וְטַעַם הַכָּתוּב שֶׁאָמַר כִּי קָדוֹשׁ אֲנִי ה' אֱלֹהֵיכֶם, לוֹמַר שֶׁאֲנַחְנוּ נִזְכֶּה לְדָבְקָה בּוֹ בִּהְיוֹתֵנוּ קְדוֹשִׁים, וְהִנֵּה זֶה כְּעִנְיַן הַדִּבּוּר הָרִאשׁוֹן בַּעֲשֶׂרֶת הַדִּבְּרוֹת (שמות כ ב) (ג). וְצִוָּה "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ" (ויקרא י"ט:ג'), כִּי שָׁם צִוָּה עַל הַכָּבוֹד וְכָאן יְצַוֶּה עַל הַמּוֹרָא. וְאָמַר "וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ", כִּי שָׁם צִוָּה עַל הַזְּכִירָה וְכָאן עַל הַשְּׁמִירָה. וּכְבָר פֵּרַשְׁנוּ (שמות כ ח) עִנְיַן שְׁנֵיהֶם: FOR I THE ETERNAL YOUR G-D AM HOLY. This means to say that we will merit to cleave unto Him by being holy. This expression [I the Eternal your G-d] is similar to that of the first commandment in the Ten Commandments [which begins, I am the Eternal thy G-d].26Exodus 20:2. He commanded here, Ye shall fear every man his mother, and his father,27Verse 3. for there [in the Ten Commandments] He commanded that we honor them,28Exodus 20:12. and here it is about fearing them. And he states here, and ye shall keep My Sabbaths,27Verse 3. for there [in the Ten Commandments] He commanded concerning remembering it,29Ibid., Verse 8 (Vol. II, pp. 306-311). and here about keeping it. We have already explained the meaning of both terms.29Ibid., Verse 8 (Vol. II, pp. 306-311).